Teachings and Commentary
The second part of Soorah Al-`Alaq (verses 6-19) was revealed later on when the Prophet sall Allaahu`alayhi wa sallam had started giving the message of Islam to people and Makkan chiefs had started opposing him. The Prophet sall Allaahu`alayhi wa sallam had also started to perform Salaah publicly in the Haram. The Prophet sall Allaahu`alayhi wa sallam used to go the Holy Ka‘bah and perform Salaah – standing, bowing and prostrating. This public performance of Ŝalaah led to the first act of aggression by Makkan chiefs against the Prophet sall Allaahu`alayhi wa sallam when Aboo Jahl wanted to stop the Prophet from praying in the Haram. It is reported[5] that when Aboo Jahl heard that the Prophet sall Allaahu`alayhi wa sallam prostrates, putting his face on the ground, he swore that if he ever saw the Prophet doing so, he would press Prophet's neck under his foot and would scrape his face against the ground. So when he saw the Prophet sall Allaahu`alayhi wa sallam performing Salaah one day, he walked towards him to do what he had sworn to do, but immediately retreated back. When asked about his retreat, he explained that there was something horrible between him and the Prophet sall Allaahu`alayhi wa sallam that stopped him from advancing towards him. According to some reports, it was a huge camel that was going to kill him; and according to other reports, it was a huge fire in the way that was going to devour him.
In another report, Aboo Jahl once again saw the Prophet sall Allaahu`alayhi wa sallam performing Salaah at the Maqaam Ibraaheem and starting rebuking and threatening the Prophet. The Prophet sall Allaahu`alayhi wa sallam in turn also rebuked him to mind his own business. In response, he bragged that he had the largest number of supporters in the area.[6]
Thus, this Soorah contains the first revelation, refers to the first Islamic act of worship that the Prophet sall Allaahu`alayhi wa sallam was taught to perform, mentions the first act of Makkan aggression against the Prophet and gives the first indication of how Allaah Subhaanahu wa Ta`aala and His angels protected the Prophet sall Allaahu`alayhi wa sallam.
Teachings and Commentary
In the name of Allaah, the Most Gracious, the Most Merciful.
1 Recite[7] to people in the name of your Lord Who created – 2 created people from clinging clots. 3 Recite to people and your Lord is Most Generous, 4 Who taught by the pen, 5 taught man what he knew not.
These verses do not tell the Prophet sall Allaahu`alayhi wa sallam what he was supposed to convey to people. The intent of this first revelation was simply to let him know that he has been assigned a responsibility to deliver Allaah's message to the Makkans, without being given the details of that message. The details of the message were to be revealed over the next 23 years, restarting after a few days' interval in order to give him some time to psychologically cope with the initial surprise and to mentally accept this new and arduous responsibility, during which time Jibreel kept appearing to him and reinforcing "You are the messenger of Allaah and I am Jibreel."
The very first verse instructs him that when he delivers the message, he should deliver it in the name of Allaah, his Lord. This means presenting the message "In the name of Allaah, the Most Gracious, the Most Merciful." This instruction indicates that Allaah Subhaanahu wa Ta`aala was known to the Prophet as his Lord, before this revelation. That is why no introduction of the Lord was needed. This instruction was important so that the listeners know that what they are being presented is the Word of their Creator and Lord so they must take it seriously and submissively and should not disregard it as something frivolous or should not disrespect it with jokes or opposition. This is also in accordance with what Allaah Subhaanahu wa Ta`aala told Moosa (Moses) `alayhissalaam about the Prophet that "If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account."[8]
After mentioning Allaah Subhaanahu wa Ta`aala in the first verse as the Creator of everything, the second verse specifically talks about human creation and the humble beginning of every human being as a zygote. When people grow up and develop through the sophisticated and wonderful system that Allaah has created, they defy His commands, rebel against Him and associate partners with Him. Thus, they need to be invited to reflect on the role of their Creator, and to be reminded of Him and His message.
The third verse reiterates the command for the Prophet sall Allaahu`alayhi wa sallam to proclaim Allaah's message and links it to Allaah's generosity and favour towards mankind. It is indeed a great mercy and favour of Allaah sall Allaahu`alayhi wa sallam that He appoints His messengers to guide human beings towards the right path. It is also His great favour and mercy that human beings have been taught the art of using the pen and writing to preserve whatever they learn for future reference and teaching. This knowledge accumulated through writing is the main foundation for human progress and advancement. Even the discoveries that add to the previously accumulated knowledge happen because Allaah Subhaanahu wa Ta`aala makes it possible for people to explore and discover those matters. Without openly and explicitly teaching people, He is the one Who bestows knowledge.
It is this ability to write with the pen that will document Allaah's Word recited to people by the Prophet sall Allaahu`alayhi wa sallam and make the illiterate Arabs the bestowers of knowledge and literacy to the world.
However, human beings do not appreciate Allaah Subhaanahu wa Ta`aala’s favours in terms of the arrangements He has made for their birth, growth, sustenance and knowledge. They do not see Allaah's hidden hand behind human accomplishments. They think it is all because of their own capabilities and that they do not need any God to help them in any way. Thus, they rebel against Allaah and transgress the limits.
6 Nay, but man does transgress all bounds, 7 because he sees himself self-sufficient. 8 Verily, to your Lord is the return.
When people are called toward Allaah, they come up with many excuses for not believing in Him. All those excuses are rejected by "Nay" and then the root of the problem is mentioned – the human feeling of being independent from Allaah, free from His help and self sufficient in one’s own abilities and resources. They do not feel any need to submit to Allaah nor do they feel accountable to Him. These feelings make them rebels who transgress all kind of limits: Disobeying Allaah, exploiting the poor, violating the rights of the weak, practicing injustice, extravagantly wasting resources beyond basic needs, destroying the environments, opposing the Messenger who calls them to Allaah Subhaanahu wa Ta`aala, to balance and to justice, etc. In adopting this kind of behaviour, they forget that they will return to Allaah and will be held accountable for what they used to do in this world.
When the Prophet sall Allaahu`alayhi wa sallam had started giving the message of Islam to the Makkans, many of their chiefs vigorously opposed him and rejected his call because of the above-mentioned mentality. During those days, the Prophet also used to go the Holy Ka‘bah and perform Salaah, and the Makkan chiefs, Aboo Jahl in particular, had shown a strong disapproval against the Prophet sall Allaahu`alayhi wa sallam's public performance of Salaah. The next two verses mention that incident.
9 Have you seen him who forbids 10 a slave of Allaah when he worships Him?
Here the slave refers to the Prophet sall Allaahu`alayhi wa sallam. Allaah Subhaanahu wa Ta`aala calls him His slave in the Qur-aan wherever He wants to show His special relationship of kindness and favours towards the Prophet.
The style of the verse alludes to the repulsiveness of the sight where a person is trying to stop someone who is worshipping his Lord and Creator. Every reasonable, fair-minded person is being asked to reflect on this behaviour and its implications mentioned in the subsequent verses.
Instead of reacting arrogantly and emotionally, should he not have used a rational approach and considered that Allaah's slave could be right?
11 Have you considered if he (God’s slave) were on the right way 12 or enjoined Taqwa?
Thus, the repugnance of forbidding is doubled by the fact that the person being stopped is doing the right thing under the guidance of Allaah Subhaanahu wa Ta`aala and is promoting Taqwa and Allaah consciousness. Just imagine the absurdity of the person on the wrong rebuking that on the right, without even taking the trouble to find out about the truth of the matter!
He should have not only considered that the Prophet sall Allaahu`alayhi wa sallam could be right, but also thought about the consequences of his denial of the truth and turning away from it. He should have known that Allaah Subhaanahu wa Ta`aala is watching everything and He is going to reward and punish on the basis of His knowledge of the actions as well as the intentions and emotions behind those actions.
13 Have you considered if he (the stopper) denied the Truth and turned away? 14 Does he not know that Allaah does see?
Allaah Subhaanahu wa Ta`aala does not watch these things happen as a spectator, He is severe in taking action.
15 Nay! if he desist not, We would certainly drag him by the locks of the forehead -- 16 a lying, sinful forehead.
This is a serious warning for those opponents of the Prophet sall Allaahu`alayhi wa sallam about how they will be dragged by their forelocks and thrown into the Fire.
Verse 16 also describes the personality that is behind this kind of despicable behaviour, but it mentions that personality in reference to the forehead. This statement is another example of the miraculous nature of the Qur-aan in the sense that its miracles keep on unveiling themselves with advancement of knowledge. Recent research has indicated that the prefrontal area of the brain that handles this type of personality traits is located in the forehead[9].
The next verse responds to Aboo Jahl's pride regarding the number of his supporters.
17 Then let him call upon his henchmen! 18 We too would summon the angels of punishment.
The last verse tells the Prophet to disregard all the opposition and threat from the opponents and continue to perform Salaah in the worship of Allaah Subhaanahu wa Ta`aala.
19 Nay! Obey him not, but prostrate to Allaah and bring yourself closer to Him.
Although the word used is "prostrate", the act of prostration represents the whole Salaah as the most important part of the Salaah and also being the part which drew the most negative reaction. The Prophet sall Allaahu`alayhi wa sallam has explained that a person is closest to Allaah Subhaanahu wa Ta`aala when he is prostrating to Him.
In the spirit of instant obedience to the commands of Allaah Subhaanahu wa Ta`aala, Muslims should prostrate to Allaah when reciting this verse, as the Prophet sall Allaahu`alayhi wa sallam himself also used to do.
[5] Reported from Aboo Hurairah by Ahmad, Muslim, Nasaai, etc.
[6] Reported from Ibn `Abbaas by Ahmad, Tirmidzi, Nasaai, etc.
[7] The Arabic word "Iqra", as explained in the introduction, is usually translated as "Read.' Although this Arabic word is used for just simple "reading", it also means reading aloud or reciting to people. But, whenever this word has been used in the Qur-aan about the Qur-aan itself, it has always been used for "reading aloud or reciting to others", as per the following verses:
When the Qur-aan is recited, listen to it attentively and keep quiet so that you are shown mercy. 7:204
And when you recite the Qur-aan, We place between you and those who do not believe in the hereafter a hidden barrier. 17:45
And it is a Qur-aan which We have revealed in portions so that you may recite it to the people at intervals, and We have revealed it by successive revelations. 17:106
Had We revealed it to any of the non-Arabs, and had he recited it to them, they would not have believed in it. 26:199
Therefore, when We have recited it, follow its recital. 45:18
When the Qur-aan is recited to them, they do not prostrate. 84:21
[8] Deuteronomy 18:19
[9] Essentials of Anatomy & Physiology, by Martini and Bartholomew
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